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3a]
He also said:
It is mustahabb to keep the khutbah short, because of the hadeeth
quoted above, and so thatthey do not get bored by it. Our companions
said: Keeping it short should bedone in moderation, and should not be
taken to such extremes that (its benefit) is erased altogether.
Al-Majmoo' (4/358)
Thirdly:
But we cannot say that a khutbah that is very shortdoes not count,
when most of the scholars are of the view that if the khutbah contains
the essential parts (lit. pillars) then it is valid. There is a great
difference of opinion as to the definition of those essential parts.
The correct view is that there is nothing that can be called the
essential parts or pillars of the khutbah, and everything that may be
called a khutbah, even if it is only a few words, iscounted as such
and is valid as a khutbah.
This is the view of Shaykh al-Islam Ibn Taymiyah and Shaykh Ibn Sa'di,
whose views we have mentioned in the answer to question no. 115854. In
the answer referred to, Shaykh al-'Uthaymeen (may Allaah have mercy on
him) supported this view, but he pointed out that it should not be
followed. Please see his words in that answer.
Fourthly:
This khateeb whose khutbah and prayer together take ten minutesdoes
not have deep understanding of Islam, rather he is ignorant, because
understanding of the religion means keeping the khutbah short and
making the prayer long, not effectively destroying them both!
Let us read what the Khateeb of al-Masjid al-Haraam, Shaykh Sa'ood
al-Shuraym, says concerning the length of the Jumu'ah khutbah and
prayer, with approximate length of time:
Shaykh Sa'ood al-Shuraym(may Allaah preserve him)said:
In order to reach an approximate definition of what is meant by the
prayer being long and thekhutbah being short in modern terms, I say –
andAllaah is the source of strength –
If you recite in Fajr prayer,for example, al-Jumu'ah and
al-Munaafiqoon at a moderate speed, the prayer will take you no less
than ten minutes, if not fifteen. I tried it and I found that to be
the case. All of this applies if you recite at a moderate speed, with
the rukoo' (bowing) and sujood (prostration) of the prayer. So how
about if the Prophet (peace and blessings of Allaah be upon him) was
following the command of his Lord, "And recite the Qur'aan (aloud) in
a slow, (pleasant tone and) style" [al-Muzzammil 73:4], and he used to
make the bowing, rising, prostration and sitting between two
prostrationslengthy, and the narrator of the hadeeth said: "to such an
extent that one would think he had forgotten"? In the hadeeth of
al-Bara' ibn 'Aazib (may Allaah be pleased with him) it says: The
prayer of the Messenger of Allaah (peace and blessings of Allaah be
upon him) and his bowing, and when he raised his head from bowing, and
when he prostrated, and the time between two prostrationswere all
nearly the same.
Al-Shaamil fi Fiqh al-Khateeb wa'l-Khutbah (p. 154)
From this it is clear that it is not possible for this khateeb to
deliver the Friday khutbah and offer the Jumu'ah prayer in ten
minutes, unless there is clear undermining of bothmatters, the khutbah
and the prayer.
Such a person needs to betold, because perhaps he may have
misunderstood something from the Sunnah with regard to this matter, so
he is spoiling both the khutbahand the prayer, whilst thinking that he
is one of those who do good!
If he does not respond to your telling him, then look for someone else
who establishes the Sunnah in a proper way or close enough, and pray
with him, and protect your prayer, and keep your heart sound. As for
him who does not learn and does not want to, leave him to his own
devices.
And Allaah knows best.
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